The cathedral in the early days of the Reconquest was called Església Major, then Seu (Sedes), and at the present time, in virtue of the papal concession of 16 October 1866, it is called the Basílica metropolitana, it is situated in the centre of the ancient Roman city where some believe the temple of Diana stood. In Gothic times it seems to have been dedicated to the most Holy Saviour; the Cid dedicated it to the Blessed Virgin; King James the Conqueror did likewise, leaving in the main chapel the image of the Blessed Virgin which he carried with him and which is believed to be the one which is now preserved in the sacristy; the Moorish mosque, which had been converted into a Christian church by the conqueror, appeared unworthy of the title of the cathedral of Valencia, and in 1262 Bishop Andreu d'Albalat laid the cornerstone of the new Gothic building, with three naves; these reach only to the choir of the present building. Bishop Vidal de Blanes built the magnificent chapter hall, and Jaume of Aragon added the tower, called "Micalet" because it was blessed on St. Michael's day (1418), which is about 166 feet high and finished at the top with a belfry.

In the 15th century the dome was added and the naves extended back of the choir, uniting the building to the tower and forming a main entrance. Archbishop Luis Alfonso de los Cameros began the building of the main chapel in 1674; the walls were decorated with marbles and bronzes in the over-ornate style of that decadent period. At the beginning of the 18th century the German Conrad Rudolphus built the façade of the main entrance; the other two doors lead into the transept; one, that of the Apostles in pure pointed Gothic, dates from the 14th century, the other is that of the Paláu. The additions made to the back of the cathedral detract from its height; the 18th-century restoration rounded the pointed arches, covered the Gothic columns with Corinthian pillars, and redecorated the walls. The dome has no lantern, its plain ceiling being pierced by two large side windows. There are four chapels on either side, besides that at the end and those that open into the choir, the transept, and the presbyterium, it contains many paintings by eminent artists. A magnificent silver reredos, which was behind the altar, was carried away in the war of 1808, and converted into coin to meet the expenses of the campaign. Behind the Chapel of the Blessed Sacrament is a very beautiful little Renaissance chapel built by Pope Callixtus III. Beside the cathedral is the chapel dedicated to the Virgen de los desamparados.

Valencia Cathedral

In 1409 a hospital was founded and placed under the patronage of Santa María de los Innocentes; to this was attached a confraternity devoted to recovering the bodies of the unfriended dead in the city and within a radius of three miles around it. At the end of the 15th century this confraternity separated from the hospital, and continued this work under the name of Cofradía para el amparo de los desamparados. King Philip IV and the Duke of Arcos suggested the building of the new chapel, and in 1647 the Viceroy Conde de Orpesa, who had been preserved from the bubonic plague, insisted on carrying out their project; the Blessed Virgin under the title of Virgen de los desamparados was proclaimed patroness of the city, and Archbishop Pedro de Urbina y Montoya, on 31 June 1652, laid the cornerstone of the new chapel of this name.

The Archiepiscopal Palace, a grain market in the time of the Moors, is simple in design, with an inside cloister and a handsome chapel. In 1357 the arch which connects it with the cathedral was built. In the council chamber are preserved the portraits of all the prelates of Valencia.

Among the parish churches those deserving special mention are:

Sts. John (Baptist and Evangelist), rebuilt in 1368, whose dome, decorated by Palonino, contains some of the best frescoes of Spain.

The former convent of the Dominicans, at present the headquarters of the capital general, the cloister of which has a beautiful Gothic wing and the chapter room, large columns imitating palm trees.

The Colegio del Corpus Christi, which is devoted to the exclusive worship of the Blessed Sacrament, and in which perpetual adoration is carried on.

The Jesuit college, which was destroyed (1868) by the revolutionary Committee, but rebuilt on the same site.

The Colegio de San Juan (also of the Society), the former college of the nobles, now a provincial institute for secondary instruction.

The Seminary was built in 1831; from 1790 it was situated at the former house of studies of the Jesuits. Since the Concordat of 1851 it ranks as a central seminary with the faculty of conferring academic degrees.

There have been in Valencia, since very remote times, schools founded by the bishops and directed by ecclesiastics. In 1412 a studium generale with special statutes was established. Pope Alexander VI raised it to the rank of a university on 23 January 1500. King Ferdinand the Catholic confirmed this two years later. In 1830 the building was reconstructed; a statute of Lluís Vives adorns the corridor.

Among the hospitals and charitable institutions may be mentioned:

The Casa de Misericordia.

The Provincial hospital.

The orphan asylum of San Vicente.

The Infant Asylum of the Marqués de Campo.

In Gandia there was a university, and the palace of Saint Francis Borgia, now the novitiate of the Society of Jesus, is preserved.

Nothing positive is known about the introduction of Christianity into Valencia, but at the beginning of the 4th century when Dacianus brought the martyrs Saint Valerius, Bishop of Saragossa, and his deacon, Saint Vincent of Huesca, to Valencia, the Christians seem to have been numerous. Saint Vincent suffered martyrdom at Valencia; the faithful obtained possession of his remains, built a temple over the spot on which he died, and there invoked his intercession.

Abdelazid, son of Muzza, took the city in c. 712 and, breaking the terms of surrender, pillaged it; he turned the churches into mosques, leaving only one to the Christians. This was without doubt the present Church of San Bartolomé or that of San Vincente de la Roqueta.

The Cid (Rodrigo Díaz de Vivar) reconquered Valencia for the first time on 15 June 1094, turned nine mosques into churches, and installed as bishop the French monk Jérôme. On the death of the Cid (in July 1099), his wife, Doña Ximena, retained power for two years, when Valencia was besieged by the Almoravids; although the king Alfonso VI of Castile drove them from the city, he was not strong enough to hold it; the Christians set fire to it, abandoned it, and the Almoravid Masdali took possession of it on 5 May 1109.

James the Conqueror, with an army composed of French, English, Germans, and Italians, laid siege to Valencia in 1238, and on 28 September of that year forced a surrender. 50,000 Moors left the city and on 9 October the king, followed by his retinue and army, took possession. The principal mosque was turned into a church, Mass was celebrated, and the Te Deum sung.

Rodrigo de Borja obtained from Pope Innocent VIII the rank of metropolitan for his see (1492) and, after he was raised to the papacy (Pope Alexander VI), confirmed this decree, he also raised the studium generale of Valencia to the rank of a university, conferring upon it all the privileges possessed by other universities.

Perhaps the most noted of all the archbishops of Valencia was the Patriarch Juan de Ribera (1569–1611), he decided to expel the Moors from the city, after exhausted all possible means to bring them to submission. He founded the Colegio de Corpus Christi and furthered the work of monastic reform, especially among the Capuchins, whom he had brought to Valencia.

The Roman Rite is the most widespread liturgical rite in the Catholic Church, as well as the most popular and widespread Rite in all of Christendom, is one of the Western/Latin rites used in the Western or Latin Church. The Roman Rite became the predominant rite used by the Western Church. Many local variants, not amounting to distinctive Rites, existed in the medieval manuscripts, but have been progressively reduced since the invention of printing, most notably since the reform of liturgical law in the 16th century at the behest of the Council of Trent and more following the Second Vatican Council; the Roman Rite has been adapted over the centuries and the history of its Eucharistic liturgy can be divided into three stages: the Pre-Tridentine Mass, Tridentine Mass and Mass of Paul VI. The Mass of Paul VI is the current form of the Mass in the Catholic Church, first promulgated in the 1969 edition of the Roman Missal, it is considered the ordinary form of the mass, intended for most contexts.

The Tridentine Mass, as promulgated in the 1962 Roman Missal, may be used as an extraordinary form of the Roman Rite, according to norms set in the 2007 papal document Summorum Pontificum. The Roman Rite is noted for its sobriety of expression. In its Tridentine form, it was noted for its formality: the Tridentine Missal minutely prescribed every movement, to the extent of laying down that the priest should put his right arm into the right sleeve of the alb before putting his left arm into the left sleeve. Concentration on the exact moment of change of the bread and wine into the Body and Blood of Christ has led, in the Roman Rite, to the consecrated Host and the chalice being shown to the people after the Words of Institution. If, as was once most common, the priest offers Mass while facing ad apsidem, ad orientem if the apse is at the east end of the church, he shows them to the people, who are behind him, by elevating them above his head; as each is shown, a bell is rung and, if incense is used, the host and chalice are incensed.

Sometimes the external bells of the church are rung as well. Other characteristics that distinguish the Roman Rite from the rites of the Eastern Catholic Churches are frequent genuflections, kneeling for long periods, keeping both hands joined together. In his 1912 book on the Roman Mass, Adrian Fortescue wrote: "Essentially the Missal of Pius V is the Gregorian Sacramentary. We find the prayers of our Canon in the treatise de Sacramentis and allusions to it in the 4th century. So our Mass goes back, without essential change, to the age when it first developed out of the oldest liturgy of all, it is still redolent of that liturgy, of the days when Caesar ruled the world and thought he could stamp out the faith of Christ, when our fathers met together before dawn and sang a hymn to Christ as to a God. The final result of our inquiry is that, in spite of unsolved problems, in spite of changes, there is not in Christendom another rite so venerable as ours." In a footnote he added: "The prejudice that imagines that everything Eastern must be old is a mistake.

Eastern rites have been modified too. No Eastern Rite now used is as archaic as the Roman Mass."In the same book, Fortescue acknowledged that the Roman Rite underwent profound changes in the course of its development. His ideas are summarized in the article on the "Liturgy of the Mass" that he wrote for the Catholic Encyclopedia in which he pointed out that the earliest form of the Roman Mass, as witnessed in Justin Martyr's 2nd-century account, is of Eastern type, while the Leonine and Gelasian Sacramentaries, of about the 6th century, "show us what is our present Roman Mass". In the interval, there was what Fortescue called "a radical change", he quoted the theory of A. Baumstark that the Hanc Igitur, Quam oblationem, Supra quæ and Supplices, the list of saints in the Nobis quoque were added to the Roman Canon of the Mass under "a mixed influence of Antioch and Alexandria", that "St. Leo I began to make these changes. During the same time the prayers of the faithful before the Offertory disappeared, the kiss of peace was transferred to after the Consecration, the Epiklesis was omitted or mutilated into our "Supplices" prayer.

Of the various theories suggested to account for this it seems reasonable to say with Rauschen: "Although the question is by no means decided there is so much in favour of Drews's theory that for the present it must be considered the right one. We must admit that between the years 400 and 500 a great transformation was made in the Roman Canon". In the same article Fortescue went on to speak of the many alterations that the Roman Rite of Mass underwent from the 7th century on, in particular through the infusion of Gallican elements, noticeable chiefly in the variations for the course of the year; this infusion Fortescue called the "last change since Gregory the Great". The Eucharistic Prayer used in the Byzantine Rite is attributed to Saint John Chrysostom, who died in 404 two centuries before Pope Gregory the Great; the East Syrian Eucharistic Prayer of Ad

Charles V appointed him Marquess of Lombay, master of the hounds, equerry to the empress. In 1539, he convoyed the corpse of Isabella of Portugal, Philip II of Spain's mother, to her burial place in Granada. In that same year, he became Viceroy of Catalonia, replacing Fadrique de Portugal y Noroña, though he was only 29, he delighted above all in producing ecclesiastical compositions, these display a remarkable contrapuntal style and bear witness to the skill of the composer, justifying indeed the assertion that, in the sixteenth century and prior to Palestrina, Borgia was one of the chief restorers of sacred music. In 1543 upon the death of his father, the 3rd Duke, Francis became the 4th Duke of Gandía, his diplomatic abilities came into question when his attempt to arrange a marriage between Prince Philip and the Princess of Portugal failed, thus ending an attempt to bring these two countries together and resulting in his retirement. By 33 years old, he had retired to his native place and devoted himself to religious activities.

In 1546 his wife Eleanor died, Francis decided to enter the newly formed Society of Jesus, after making adequate provisions for his children. He put his affairs in order circa 1551, renounced his titles in favour of his eldest son Carlos de Borja-Aragon y de Castro-Melo, became a Jesuit priest, he helped in the establishment of. Upon Francis’ return from a journey to Peru, Pope Julius III made known his intention to make him a cardinal. To prevent this, Borgia decided, in agreement with St. Ignatius, to leave the city secretly and go to the Basque Country, where it was thought he would be safe from the papal desires, he felt drawn to spend time in seclusion and prayer, but his administrative talents made him a natural for other tasks. In time his friends persuaded him to accept the leadership role that nature and circumstances had destined him for: in 1554, he became the Jesuit commissary-general in Spain, where he founded a dozen colleges. After only two years, St. Francis was given responsibility for missions in the East and West Indies.

In 1565, he was elected the third "Father General" or Superior General of the Society of Jesus, after the death in January 1565 of Diego Laynez. His successes during the period 1565–1572 have caused historians to describe Francis as the greatest General after Saint Ignatius, he founded the Collegium Romanum, to become the Gregorian University, advised kings and popes, supervised all the affairs of the expanding order. Yet, despite the great power of his office, Francis led a humble life and was regarded in his own lifetime as a saint. Francis Borgia died in 1572. Francis Borgia died on 30 September 1572, in Rome, he was beatified in Madrid on 23 November 1624, by Pope Urban VIII. He was canonized nearly 35 years on 20 June 1670, by Pope Clement X, his liturgical feast was inserted into the General Roman Calendar in 1688 for celebration on 10 October, the date free from other celebrations, closest to that of his death. Parishes are dedicated to St. Francis Borgia in Chicago, Sturgis, Washington, Blair and Cedarburg, Wisconsin.

The Latin Patriarchate of Jerusalem was established for their care. Other Latin dioceses were vanquished and transformed into titular sees when Christians were forced to convert, flee, or die, going on until today around the Islamic world; the Latin Church was in full communion with the Eastern Orthodox Church until the East-West schism. It was spread to Latin America in the early modern period; the Protestant Reformation in the 16th century resulted in Protestantism breaking away. Since 19th century smaller groups of Independent Catholic denominations broke away. With 1.255 billion members, it remains by far the largest particular church not only in the Catholic Church or Western Christianity, but in all Christianity. The leadership of the Latin Church has been viewed as one of the five patriarchates of the Pentarchy of early Christianity, along with the patriarchates of Constantinople, Alexandria and Jerusalem. Due to geographic and cultural considerations, the latter patriarchates developed into churches with distinct Eastern Christian traditions.

The majority of Eastern Christian churches broke full communion with the bishop of Rome and the Latin Church, following various theological and leadership disputes in the centuries following the Council of Chalcedon in 451 AD. These included notably the Nestorian Schism, Chalcedonian Schism, the East-West Schism; the Protestant Reformation of the 16th century saw an analogous schism. Until 2005, the Pope claimed the title "Patriarch of the West"; the Latin Church is notable within Western Christianity for its sacred tradition and seven sacraments. In the Catholic Church, in addition to the Latin Church directly headed by the Pope as Latin patriarch, there are 23 Eastern Catholic Churches, self-governing particular churches sui iuris with their own hierarchies; these churches trace their origins to the other four patriarchates of the ancient pentarchy, but either never broke full communion or returned to it with the Papacy at some time. These differ from each other in liturgical rite, devotional traditions, canon law, clergy, but all maintain the same faith, all see full communion with the Pope, as Bishop of Rome, as essential to being Catholic as well as part of the one true church as defined by the Four Marks of the Church in Catholic ecclesiology.

The 16 million Eastern Catholics represent a minority of Christians in communion with the Pope, compared to more than 1 billion Latin Catholics. Additionally, there are 250 million Eastern Orthodox and 86 million Oriental Orthodox around the world. Unlike the Latin Church, the Pope does not exercise a direct patriarchal role over the Eastern Catholic churches and their faithful, instead encouraging their internal hierarchies separate from that of the Latin Church, analogous to the traditions shared with the corresponding Eastern Christian churches in Eastern and Oriental Orthodoxy; the church is called the Latin Church in most available sources. In an historical context, the church is sometimes referred to as the Western Church. However, the term of "Roman Catholic Church" is sometimes used to refer to the Latin Church, for instance when used by Eastern Catholics, but can be used for the Catholic Church as a whole in some context, such as non-Catholic contexts. Yet, in the strict sense, the term Roman Catholic refers to followers of the Roman rite, the predominant of the Latin liturgical rites employed in the Latin Church, contrasting with the liturgical rites of the Eastern Catholic Churches.

The 1990 Code of Canons of the Eastern Churches defines the use within that code of the words "church" and "rite". In accordance with these definitions of usage within the code that governs the Eastern Catholic churches, the Latin Church is one such group of Christian faithful united by a hierarchy and recognized by the supreme authority of the Catholic Church as a sui iuris particular church; the Latin rite is the whole of the patrimony of that distinct particular church, by which it manifests its own manner of living the faith, including its own liturgy, its theology, its spiritual practices and traditions and its canon law. A person belongs to a particular church. A person inherits, or "is of", a particular patrimony or rite. Since the rite has liturgical, theological and disciplinary elements, a person is to worship, to be catechized, to

In Spain, an autonomous community is a first-level political and administrative division, created in accordance with the Spanish constitution of 1978, with the aim of guaranteeing limited autonomy of the nationalities and regions that make up Spain. Spain is not a federation, but a decentralized unitary state. While sovereignty is vested in the nation as a whole, represented in the central institutions of government, the nation has, in variable degrees, devolved power to the communities, which, in turn, exercise their right to self-government within the limits set forth in the constitution and their autonomous statutes; each community has its own set of devolved powers. Some scholars have referred to the resulting system as a federal system in all but name, or a "federation without federalism". There are 17 autonomous communities and two autonomous cities that are collectively known as "autonomies"; the two autonomous cities have the right to become autonomous communities, but neither has yet exercised it.

This unique framework of territorial administration is known as the "State of Autonomies". The autonomous communities are governed according to the constitution and their own organic laws known as Statutes of Autonomy, which contain all the competences that they assume. Since devolution was intended to be asymmetrical in nature, the scope of competences vary for each community, but all have the same parliamentary structure. Spain is a diverse country made up of several different regions with varying economic and social structures, as well as different languages and historical and cultural traditions. While the entire Spanish territory was united under one crown in 1479 this was not a process of national homogenization or amalgamation; the constituent territories—be it crowns, principalities or dominions—retained much of their former institutional existence, including limited legislative, judicial or fiscal autonomy. These territories exhibited a variety of local customs, laws and currencies until the mid nineteenth century.

From the 18th century onwards, the Bourbon kings and the government tried to establish a more centralized regime. Leading figures of the Spanish Enlightenment advocated for the building of a Spanish nation beyond the internal territorial boundaries; this culminated in 1833, when Spain was divided into 49 provinces, which served as transmission belts for policies developed in Madrid. However, unlike in other European countries such as France, where regional languages were spoken in rural areas or less developed regions, two important regional languages of Spain were spoken in some of the most industrialized areas, moreover, enjoyed higher levels of prosperity, in addition to having their own cultures and historical consciousness; these were Catalonia. This gave rise to peripheral nationalisms along with Spanish nationalism; therefore and social changes that had produced a national cultural unification in France had the opposite effect in Spain. As such, Spanish history since the late 19th century has been shaped by a dialectical struggle between Spanish nationalism and peripheral nationalisms in Catalonia and the Basque Country, to a lesser degree in Galicia.

In a response to Catalan demands, limited autonomy was granted to Catalonia in 1914, only to be abolished in 1923. It was granted again in 1932 during the Second Spanish Republic, when the Generalitat, Catalonia's mediaeval institution of government, was restored; the constitution of 1931 envisaged a territorial division for all Spain in "autonomous regions", never attained—only Catalonia, the Basque Country and Galicia had approved "Statutes of Autonomy"—the process being thwarted by the Spanish Civil War that broke out in 1936, the victory of the rebel Nationalist forces under Francisco Franco. During General Franco's dictatorial regime, centralism was most forcefully enforced as a way of preserving the "unity of the Spanish nation". Peripheral nationalism, along with communism and atheism were regarded by his regime as the main threats, his attempts to fight separatism with heavy-handed but sporadic repression, his severe suppression of language and regional identities backfired: the demands for democracy became intertwined with demands for the recognition of a pluralistic vision of the Spanish nationhood.

When Franco died in 1975, Spain entered into a phase of transition towards democracy. The most difficult task of the newly democratically elected Cortes Generales in 1977 acting as a Constituent Assembly was to transition from a unitary centralized state into a decentralized state in a way that would satisfy the demands of the peripheral nationalists; the Prime Minister of Spain, Adolfo Suárez, met with Josep Tarradellas, president of the Generalitat of Catalonia in exile. An agreement was made so that the Generalitat would be restored and limited competencies would be transferred while the constitution was still being written. Shortly after, the government allowed the creation of "assemblies of members of parliament" integrated by deputies and senators of the different territories of Spain, so that they could constitute "pre-autonomic regimes" for their regions as well; the Fathers of the Constitution had to strike a balance between the opposing views of Spain—on the one hand, the centralist view inherited from Franco's regime, on the other hand federalism and a pluralistic view of Spain as a "nation of nations".

He will hold these memberships until his 80th birthday. Cañizares was elected to medalla nº 16 of the Real Academia de la Historia on 1 December 2006 and he took up his seat on 24 February 2008. Cañizares is sometimes known by his nickname of "Little Ratzinger," referring to the similar beliefs and opinions between him and Benedict XVI, born Joseph Ratzinger, who himself is aware of and "very amused by this expression."In 2013 it was reported that the Congregation is preparing a booklet to help priests celebrate the Mass properly and the faithful to participate better. Cardinal Canizares Llovera confirmed this at an address at the Spanish Embassy to the Holy See on "Catholic Liturgy since Vatican II: Continuity and Evolution." "We are preparing it. During his talk the cardinal reiterated the importance Vatican II gave to the liturgy, "whose renewal must be understood in continuity with the Tradition of the Church and not as a break or discontinuity." A break either because of innovations that do not respect continuity or because of an immobility that freezes everything at Pius XII, he said.

He was one of the cardinal electors who participated in the 2013 papal conclave that selected Pope Francis. On 28 August 2014, Pope Francis appointed Cañizares Archbishop of Valencia and removed him from his role as Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments He was installed on 4 October in a ceremony at the cathedral church. In response to an interview in December 2008 Cardinal Cañizares Llovera stated regarding the best way to receive the Eucharist: "What does it mean to receive communion in the mouth? What does it mean to kneel before the Most Holy Sacrament? What does it mean to kneel during the consecration at Mass? It means adoration, it means recognizing the real presence of Jesus Christ in the Eucharist; that is why it is not the same to place the hand, to receive communion in any fashion, than doing it in a respectful way. In August 2010, the Cardinal stated that, due to the impact of earlier cultural impact and formation in children who learn at an earlier age, who are faced with mature issues earlier, who are enormously influenced by modern morality, ethical systems, the mass communications media, it might be preferable to start preparations for rece

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First paragraph of the Carmen Campidoctoris, the earliest literary treatment of El Cid's life, written to celebrate El Cid's defeat of some counts and champions

Marcos Giráldez de Acosta painting (1864) depicting the "Santa Gadea Oath". In the middle of the scene, Alfonso VI (with red cape) is swearing with his right hand on the Bible that he did not take part in the murder of his brother Sancho II, while El Cid stands as a witness in front of him.

El Cid ordering the execution of Almoravid allies after his conquest of Valencia in 1094

Pope Callixtus III, also known as Alfonso de Borgia, was head of the Catholic Church and ruler of the Papal States from 8 April 1455 to his death in 1458. — He is the most recent pope to have taken the pontifical name of "Callixtus" upon …

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Plaque outside the Archbishop's Palace, Valencia. Translation: Alexander VI, The 9th July 1492, Pope Innocent VIII, at the request of Cardinal Borja and the Catholic Monarchs, raised the Valencian See to the rank of metropolitan, making Rodrigo of Borja the first Archbishop of Valencia 1492–1503.

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Valencia, officially València, on the east coast of Spain, is the capital of the autonomous community of Valencia and the third-largest city in Spain after Madrid and Barcelona, with around 800,000 inhabitants in the administrative centre. Its urban …

Clockwise from top: City of Arts and Sciences, modernist buildings in Town Hall Square, Silk Exchange, Queen Square with a view of the Cathedral and its tower the Micalet, Business Offices in France Avenue, the America's Cup port and the Malva-rosa beach.

Roman Cornucopia, symbol of Valentia, found on the floor of a Roman building excavated in the Plaça de la Mare de Déu.

Plaça de la Mare de Déu (also called Plaza de la Virgen), iconic square of the city.

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The Roman Rite is the most widespread liturgical rite in the Catholic Church, as well as the most popular and widespread Rite in all of Christendom, and is one of the Western/Latin rites used in the Western or Latin Church. The Roman Rite gradually became the predominant rite …

The Roman Catholic Diocese of Ibiza is a diocese located in the city of Ibiza in the Ecclesiastical province of Valencia in Spain. — History — April 30, 1782: Established as Diocese of Ibiza from the Metropolitan Archdiocese of Tarragona — 1851: Suppressed to the Diocese of …

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Antonio Cañizares Llovera is a Spanish Cardinal of the Roman Catholic Church who is the Archbishop of Valencia. He is the former Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments from 2008 to 2014, and former Archbishop of Toledo and Primate …

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